Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wonder_v	world_n	year_n	36	3	4.6679	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61120	Kaina kai palaia Things new and old, or, A store-house of similies, sentences, allegories, apophthegms, adagies, apologues, divine, morall, politicall, &c. : with their severall applications / collected and observed from the writings and sayings of the learned in all ages to this present by John Spencer ...	Spencer, John, d. 1680.; Fuller, Thomas, (1608-1661)	1658 (1658)	Wing S4960; ESTC R16985	1,028,106	735

such occasions as this seldom fall out And certainly for women in Masks and Shewes to be apparel'd as men and men as women hath been alwaies a thing distastfull to them which are more sober minded as Tertullian condemneth it directly Nullum cultum à Deo maledictum invenio c. I find no apparell saith he cursed of God but a womans in a man according to that of Deut. 22. 5. especially in Showes and Plaies further adding out of another place Non amat f●lsum Author veritatis c. The God of verity loves not falsity every thing that is counterfeit before him is a kind of adultery Sorrow that is true is for the most part silent ST Bernard bewailing Gerhardus the Monk and his dearest brother saith At his death my heart failed me sed feci vim animo with much ado I dissembled my griefe lest affection should seem to overcome religion and whilst others wept abundantly Secutus ego siccis oculis invisum funus my self followed with dry eyes the happy Hearse by-standers with watry cheeks admiring whilst they did not pitty him but me that lost him Indeed whereas tears and words fail the blood leaveth the cheeks to comfort the heart and speech giveth place to amazement They are small miseries when he that hath them can presently tell the world of them Sorrow that is true is for the most part silent That observation of St. Peter is good Flevit sed tacuit he wept but was silent as if his eyes would in some sort tell what his tongue could in no sort utter The known Law of any Nation to be the rule of Obedience IT was the observation of a wise but unfortunate Peer of this Nation at the time of his Triall before an honourable Assembly That if a man should passe down the Thames in a boat and it be split upon an Anchor and a Buoy being not set as a token that there is an Anchor there that party that owes the Anchor should by the Maritime Law give satisfaction for the dammage done But if it were marked out then he must come upon his own perill And thus it is that the known Lawes of a Nation are made the rule of obedience to the People the plain Law and Letter of the Statute that tells where and what the crime is and by telling what it is and what it is not shewes how to avoid it For were it under water and not above skulking onely in the sense of some musty record and not divulged no human providence could avail or prevent destruction No true cause of Rejoycing in this world THere is a story of a certain King that was never seen to laugh or smile but in all places amongst all persons at all times he was very pensive and sad His Queen being much troubled at his melancholly requested a brother of his that he would ask him what was the cause of his continuall sadnesse He did so The King put him off till the next day for an answer and in the mean time caused a deep pit to be made commanding his servants to fill it half full with fiery coals and then causeth an old rotten board to be laid over it and over the board to hang a two edged sword by a small slender thread with the point downwards and close by the pit to set a table full of all manner of delicacies His brother comming next day for an answer was placed on the board and four men with drawn swords about him and withall the best musick that could be had to play before him Then the King called to him saying Rejoyce and be merry O my brother eat drink and laugh for here is pleasant being But he replyed and said O my Lord and King how can I be merry being in such danger on every side Then the King said Look how it is now with thee so it is alwaies with me for if I look about me I see the great and dreadfull Iudge to whom I must give an account of all my thoughts words and deeds good or evill If I look under me I see the endlesse torments of hell wherein I shall be cast if I die in my sins If I look behind me I see all the sins that ever I committed and the time which unprofitably I have spent If I look before me I see my death every day approaching nearer and nearer unto my body If I look on my right hand I see my conscience accusing me of all that I have done and left undone in this world And if I look on my left hand I see the creatures crying out for vengeance against me because they groaned under my iniquities Now then cease hence forward to wonder why I cannot rejoyce at the world or any thing in the world but continue sad and heavy Thus did but men consider their estates then would they find small cause to rejoyce at any thing which the world shall present as a thing delectable but rather employment enough for Argus his eyes yet all little enough to weep for the miserable estate wherein they stand by reason of sin and wickednesse Controversies especially in matters of Religion dangerous ON the Tomb-stone of the learned Sr. Henry Wotton late Provost of Eaton Colledge it is thus inscribed Hic jacet hujus sententiae Author Pruritus disputandi fit scabies Ecclesiae Here lies the Author of this sentence The itch of Disputation becomes the scab of the Church And very true How is Religion in a manner lost in the controversies of Religion For who is there that had not rather seem learned in the controversies of Religion then conscionable in the practice of Religion and that sets not more by a subtle head then a sanctified heart that had not rather disputare quam bene vivere dispute well than live well So that distraction in Religion becomes destruction of Religion Daily Examination of our selves the comfort of it SEneca tells of a Roman that kept his soul as clean as the best housewife keeps her house every night sweeping out the dust and washing all the vessells examining his own soul Quod malum hodie sanâsti qua parte melior es What infirmity hast thou healed what fault haste thou done and not repented in what degree art thou bettered Then would he lie down with O quàm gratus somnus quàm tranquillus With how welcome sleep and how quiet rest do I entertain the night And it were to be wished that all men would do the like to keep a day-book of all their actions and transactions in the world to commune with their own hearts and not to sum up all their words and works in the day passed with an Omnia bene as Church-wardens were wont to do when they gave up their presentments then would their nights rest be quiet and then might they lie down in safety for God himself would keep them Repentant tears

like the light in Goshen when all Egypt was dark besides or like Gideons fleece onely watered with the dew of Heaven whilst the rest of the earth was dry and destitute of his favour Great cause of thankfulnesse indeed Perjury attended by Gods Iudgments ULadislaus King of Hongary one that professed Christ covenanteth with Amurath Emperour of the Turks Articles are drawn up betwixt them a Peace is concluded for ten years Uladislaus swears to the agreement signes it as his act and deed and delivers it to the Emperour But the Pope Eugenius not well liking the businesse dispenseth with the Kings oath Whereupon provision is made for war the Turk is met with a great Army the Battle is joyned the service grew hot on both sides and the Turk is worsted at the first which Amurath their Emperour perceiving drawes the Articles out of his bosom spreads them in the face of Heaven with these words O Iesu Christ these men call themselves Christians and they have sworn in thy Name not to have war upon us for ten years If thou be Christ as they say and we dream shew thy self upon this People in the breach of their Covenant Whereupon the Battle turned and there were eleven thousand Christians slain upon the place in that day Thus it is that perjury hath ever been attended with Gods judgments who will not part with his honour though it be in the midst of a company of Infidells Can a perjured man prosper Was it ever neard that any false forsworn perjured wretch did prosper and if he did all that he got by it was put into a bag with holes witnesse Zedechiah Where was it that the flying Role of curses light where where but in the house of him that swearesh falsly Perjury may be carried off smoothly here in this world and walk up and down with an impudent face but yet for all that judgment dogs it at the very heeles so that one may casily read the fathers fault many times in the sons punishment even to the ruine of posterity Swelling big words of wicked men not to be regarded AFter the defeat of that great Armado in 88. the Duke of Ossuna presented himself to the King of Spain with a distaff at his side and a spindle at his back in stead of a sword and dagger the King hereby understanding that Dux foemina facti a Woman had foil'd them hastily stept to the Altar and taking a silver candlestick up in his hand swore a monstrous oath That he would waste all Spain yea his whole Indies to that candlestick but he would be revenged on England But praised be God those high words were but the effects of his malice without Englands ruine And had not a seasonable Peace not many years after been concluded he might for all his far streich'd greatnesse have been reduced to a Kingship of Oranges and Lemons And thus the swelling big words of wicked men are not to be regarded It were no living for any good man if the hands of foul mouth'd men were as bloody as their hearts Men and devills are under the restraint of the Almighty neither are their words more high or their designes more lavish than their atchievments be vain and their executions short like the reports of Ordinance they blaze and crack and smoak and stink and vanish away Men of self-ends condemned IT was a sweet and savoury saying of Oecolampadius Nolui aliquid loqui vel scribere c. I should be loath to speak or write any thing that Christ should dsiallow he is that Master to whom every man must stand or fall one good look from him is beyond all vulgar acclamation according to that of the Apostle Not he that commendeth himself nor he whom the world commends is approved but he whom the Lord commendeth Reprovable then are the Gnosticks of old who gloried in themselves and our modern Iesuits who vaunt that the Church is the soul of the world the Clergy of the Church and they of the Clergy And many amongst our selves that have as our English Seneca said Eve's sweet tooth in their heads would be more then they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ● the man or some body such as are never well but when they are setting their good parts a sunning to gain the applause and admiration of the world such as turn the Perspective-glasse see themselves bigger others lesser then they are sacrificing to themselves as those Babylonians and setting up and serving themselves of Christ and his service as Iudas and his successors that rob him of his rents and run away with his glory Good Christians alwaies thankful unto God IT was an ancient custome amongst us though now much sleighted upon every New-years day mutually to give and receive Gifts as lucky pledges of an hopefull year to come according to that of the Poet Mos vetus est Iani dare mutua dona Calendis Annus ut auspicio prosperiore flua● yet good and faithfull Christians are not contented to give thanks unto God onely on the first day of the year the first moneth of the year the first week of the Moneth the first day of the week or the first hour of that day but alwaies at all times upon all occasions they do but Think and Thank God lades them ●ayly with benefits and they press him dayly with thanks Be it Prosperity they look upon it as a pledge of his favour be it Adversity they entertain it as a tryall of Patience still thankfull Parents to be carefull what they say in presence of Children ELiah was taken up to Heaven in a fiery Charior and having left Elisha behind him in his room there was no want of mockers and jeerers in Israel that were ready to laugh at any goodnesse such as made themselves sport with the Prophets of God saying that Elisha should be taken up into Heaven too and this they did in the hearing of their Children No sooner was Elisha come to Bethel but a company of Children meet him saying Goup thou bald pate go up thou bald pate do as thy Master did thou must be in his room forsooth then thou mayst mount as he did The Propher hearing this turned back and looked on them it had been better for them if he had looked another way and cursed them whereupon there came forth two she-bears out of the woods and tore forty two of them asunder 2 King 2. 24. Here was a company of ill-bred Children Their Fathers had in their hearing abused the Prophet and they like ready Schollers were not long in taking our such a lesson though they paid very dear for their learning Let Parents therefore be carefull what they say or do in presence of their Children it cannot be imagined what large ears such slender pitchers have how apprehensive how imitable they are especially in that which is bad To

offers violence to him by Prayer never leaving to wrestle with him till he received comfort from him at length rising up cheerfully from his devotion comes out of his Closet triumphantly to his Fellow-labourers saying Vicimus vicimus We have overcome we have overcome At which time it is observed that there came out a Proclamation from Charls the Fifth that none should be further molested for the profession of the Gospel Thus there 's not any Age but affordeth Examples of Gods gracious assistance in the conscionable use of Prayer when great things are to be effected when crying Sins have awakened his Justice and broken the viall of his anger upon the heads of a People or Nation so that drops of bloud hang hovering in the ayr like clouds of Vengeance ready to break down upon them When the dark and misty Fogs of Wickednesse have been gathered from sundry places threatening some great tempest of thunder and lightning a black and fatall day near at hand then hath the wind of his Peoples devotions together with the swift gale of sighs and tears by Gods special assistance so cleared the ayr that they have not fallen upon them Patiently to wait on Gods good Will and pleasure PRodigious was the patience of Eliah's servant in obedience to his Masters command 1 King 8. 18. He went several times to the Sea it were too tedious to tell what was not troublesome for him to do to be seven several times sent down steep Carmel with danger and up it again with difficulty and all to bring news of nothing till his last journey which made recompence for all the rest with the tydings of a clowd arising Thus we must not be disheartened as though comfort would not come at all because it comes not all at once but patiently attend Gods pleasure The Mercies of God are not styled the swift but the sure Mercies of David And the same Prophet saith The glory of the Lord shall be thy Rereward this we know comes up last to secure and make good all the rest For where Grace leads the Front Glory at last will be in the Rear and the thirsty Soul long parched with drowth for want of comfort though late yet at last shall be plentifully refreshed with the dew of consolation Magistrates to stand up in the cause of God against all opposition WHen Theodosius the Great set forth a Law among the Egyptians against their sacrificing to the River Nilus it so fell out that the River that year did not rise to the usual height in overflowing the Land The poor Heathen knowing no better ascribed it to their not sacrificing and blamed the Imperial act the Governor fearing an insurrection timely informs the Emperor but withall hinting that it had been well if he could but have connived at that time but the Emperor answered resolutely like himself That it was better to remain faithfull to the Lord then to prefer the overflowing of Nilus and the expectation thereof to Piety and Religion yea he would rather that it should never flow again Here was a Law seasonably declared and an Heroical resolution thereupon not upon any pretence whatsoever to repeal that Law which was conformable to Gods Word With the like courage ought all Magistrates to maintain and stand up for warrantable Laws to bear up for Gods honour in defence of that which is good in Gods sight and by no means be induced to sin against God either under hope of gain or fear of approaching danger to let those good antient and fundamental Laws to sink whereby Religion and the Common-wealth have been upheld Men to pray for others as well as themselves WHen David had prayed O my God I trust in thee let me not be ashamed In the next verse as if conscious to himself that his Prayers were too restrictive narrow and niggardly he enlargeth the bounds thereof and builds them on a broader bottom yet let none that wait on thee be ashamed Thus it is that Charity in the midst of our Religious devotions must have Rechoboth Room enough to expatiate in Our Petitions must not be pent or confind to our own private good but extended to the benefit of all Gods servants in what condition soever Not to converse with Hereticks Seducers c. MArcion the Heretick meeting with Polycarp Bishop of Smyrna desired of him that he might know him The good Man made answer As for thee I know thee to be the first born of the Devil the like we may read of S. John who coming to a Bath found Cerinthus there but presently went out again saying that it was impossible such a place should stand where such an Heretick remained Thus the Saints of old according to that of the second of S. John vers 10. received not such into their houses or bad them God speed And so should we not favour such as are deceivers and false Teachers nor out of love to the Errour or an affectation of novelty countenance or converse with them but in testimony of our Zeal for God and constancy in the Truth reject them avoid them that they be not encouraged in their Sin nor we partakers thereof as abettors of their evill deeds Prayer for others in the same condition with our selves prevalent with God BEggars when they crave an Alms constantly use one main Motive that the person of whom they beg may be preserved from that misery whereof they themselves have had wofull experience If they be blind they cry Master God blesse your eye-sight If lame God blesse your limbs If undone by casual burning God blesse you and yours from Fire Tu quoque fac simile let every good Christian do the like and reason good For Christ though his Person be now glorified in Heaven yet he is still subject by sympathy of his Saints on earth to hunger nakednesse imprisonment banishment and a wounded Conscience and so may stand in need of feeding cloathing visiting comforting and curing So that when we pray to Christ for any favour it is a good plea to urge edge and enforce our requests withall Lord grant us such or such a grace and never maist thou Lord in thy mystical members be perplexed vexed or tormented with such or such an extremity further then may make out for thy glory and their everlasting good Ministers to be as they are called Spiritual Men. IT is said of the Angels that they are Spirits Spiritual Creatures their Communion spiritual their food spiritual their delights spiritual their affections and minds spiritual Thus it is that the Minister though he be a body as well as his People yet he should be a spiritual Man in an especial manner he should have animam separatam a Soul separated and sequestred from bodily things taken up with spiritual affairs holding forth the fruits of the spirit his Sermons should not onely be Moral but spiritual his carriage spiritual his discourse spiritual

Vice and all kind of vanity a Temple fit for the Holy Ghost to duell in a Vessell and preserver of the Graces of Gods holy Spirit Discretion the guide of all Religious actions THere is a story how divers ancient Fathers came to S. Anthony enquiring of him What Virtue did by a direct line lead to perfection that so a Man might shun the snares of Sathan He bade every one of them speak his opinion One said Watching and Sobriety Another said Fasting and Discipline A third said Humble prayer A fourth said Poverty and Obedience And another Piety and works of Mercy but when every one had spoke his mind his answer was That all these were ex●ellent Graces indeed but Discretion was the chief of them all And so without all doubt it is being the very Auriga Virtutum the guide of all Virtuous and Religious actions the Moderator and Orderer of all the Affections For whatsoever is done with it is Virtue and what without it is Vice An ounce of Discretion is said to be worth a pound of Learning as Zeal without Knowledg is blind so Knowledg without Discretion is lame like a sword in a Mad-man's hand able to do much apt to do nothing Tolte hanc et virtus vitium erit He that will fast must fast with Discretion he must so mortifie that he do not kill his Flesh He that gives Alms to the poor must do it with Discretion Om●i petenti non omnia petenti to every one that doth ask but not everything that he doth ask so likewise pray with discretion observing place and time place lest he be reputed an Hypocrite time lest he be accounted an Heretick And thus it is that Discretion is to be made the guide of all Religious performances Humility exalted THe Naturalists do observe that the Egyptian Fig-tree being put into the Water presently sinks to the bottom but being well soaked with moysture contrary to the nature of all other wood bwoyes it self up to the top of the Water So we may say of humble-minded Men they keep the lowest place and degree in every thing but when in such places they are sooked with the waters of grace and devotion with the waters of tears and compunction of heart with the waters of pitty and compassion of other Mens miseries then do they after death especially swim up to that incomparable weight of glory which God hath assured to the poor in spirit Io● 22. No Worldly thing must hinder the Service of God IT was a good saying out of a Wicked Man's mouth When Balaac put hard upon Balaam to curse the People of God No sayes he I cannot do it If Balaac would give me his house full of silver and gold I cannot do it I cannot go beyond the Commandement of God to do either good or bad of my own mind but what the Lord saith that will I speak And thus it is that when a Man is put upon any sinfull design such as shall not be agreeable to the Word of God nor suit with the dictates of his own Conscience let him desist with that resolution of Ioseph How can I do this great Wickednesse and so sin against God Avoid Sathan away with Riches Honours Preferments c. if they once appear to dis-engage me from the service of my God If not onely a house full of gold and silver but all the Kingdoms of the World were to be at my dispose I would forgoe them all forsake them all that I might stick close unto the service of so good a Master as God is Every Man is to make himself sure of Heaven and Heavenly things IT is related of a Man that being upon the point of drowning in a great River he looked up and saw the Rainbow in the Clouds and considering that God had set it there as a sign of his Covenant never more to drown the World by water makes this sad conclusion to himself But what if he save the whole World from a deluge of Waters and suffer me to be drown'd here in this River I shall be never the better for that when I am once gone all the world is gone with me Thus it is in the matter of Heaven and Heavenly things as in the point of Calling and Election whereas it is said That many are called but few chosen so that if a Man cannot make out unto himself that he is none of the Many so called and one of the few that shall be certainly saved he must needs be but in a sad condition What is the bloud of Christ though in it self sufficient to save ten thousand Worlds if it be not efficient in the application thereof unto his Soul He shall be never the better for it What if the Gospel come to him in Word onely and not in power not in the Holy Ghost and full assurance it would do him little good What are Promises if he be not Heir of them VVhat are Mercies if he be no sharer in them VVhat is Heaven if he have no Evidence for it And what is Christ though all in all in himself yet nothing nay the further occasion of damnation to him if he he not in him The deaths of Faithful Magistrates Ministers c. to be lamented IT is reported in the Life of S. Ambrose That when he heard of the death of any holy Minister of Christ he would weep bitterly The like may be read of Philo the learned Iew That when he came to any Town or Village and heard of the death of any good Man there dwelling he would mourn exceedingly because of the great losse that that place and the whole Church of Christ had received thereby How much more cause have we then of this Nation to lament our sad Condition who have in few years lost so many Reverend learned and Godly Ministers Magistrates and others Needs must we languish when the breath of our nostrils is expired needs must the Church be in a tottering estate when her props and supporters are taken away and such a one is every good Magistrate in his place every painful Preacher in his Parochial charge every child of God in the Precinct where he dwells And if the taking away of any of these be not matter of sorrow I know not what is Antinomian madnesse IT is said of Lycurgus that being cast into a phrensy by Dionysius in that distemper thinking to have cut down a Vine with the same hatchet slew his own Son So the Antinomist being possest with a spiritual phrensy which he calls Zeal when he lifts up his hatchet to cut off some errours which like luxuriant branches have sprung up about the Law cuts down at unawares the very Law it self both root and branch making the observation of it arbitrary in respect of Salvation or as a Parenthesis in a sentence where the sense may be perfect without it For under colour

time yet he will return at last he may in his great Wisdome for a time hide his face yet at last he will in mercy lift up the light of his Countenance to the great joy of that poor Soul that seems to be deserted and make bare the arm of his power for comfort Men to be active in regaining their lost Souls IT is said of Xerxes the greatest of the Persian Princes that when the Graecians had taken from him Sardis a famous City in Asia the lesse in S. Iohn's time one of the seaven Churches charged That every day at dinner some one or other speaking with a loud voice should remember him that the Graecians had taken the City of Sardis from him But what shall poor Sinners do that have lost more then a City even their pretious Souls which are of more worth then all the World besides Let them then give their Redeemer no rest by incessant Prayers till he deliver them and repair their ruines let them still be calling upon him to remember his losse and theirs for theirs are his till they have regained by him that which was at first taken from them by the Enemy ●ven the Image of their God after which they were created Hypocrites discovering their own shame IT is said of the Peacock whose pleasant wings as holy Ioh calls them chap. 39. 16. are more for ostentation then for use For whiles he spreads out his gaudy plumes he displayes the uglinesse of his hinder parts Such are many Hypocritical dissembling wretches a● this day who yet differ from the Peacock in this that whereas he is said to have Argus his eyes in his tail they it should seem have them in their heads else how could they espy so many faults in others none in themselves yet whilst they spread out their gay plumes whilst they simper it devoutly and rail Jesuitically against Church and State whilst they hear Sermons pray give Alms make a sowre Lenten face all to be seen of Men What do they else but discover their own shame shew the uglinesse of their hinder parts bewray the fearfulnesse of their latter end Sin the chief cause of a Nation or Cities ruine PHysitians make the Threescore and third year of a Mans life a dangerous Climacterical year to the body Natural And Statists make the Five hundreth year of a City or Kingdome as dangerous to the body Politick beyond which say they Cities and Kingdomes cannot stand But which is matter of Wonder Who hath ever felt a Cities languishing pulse Who hath discerned the fatal diseases of a Kingdome found out their Critical daies Do they wax weak and heavy and old and shriveld and pine away with years as the body of Man No they may flourish still and grow green they may continue as the daies of Heaven and be as the Sun before the Almighty if his wrath be not provoked by their wickednesse So that it is not any divine aspect of the Heavens any malignant Conjunction of Stars and Planets but the Peoples loose manners ungratious lives and enormous Sins which are both the chief cause and symptome of a Kingdome or Cities sicknesse and they indeed soon bring them to a fearful end and utter desolation Wherein the poysonfull Nature of Sinne consisteth IT is credibly reported That in some parts of Italy there are Spiders of so poyso●ous a Nature as will kill him that treads upon them and break a glasse if they do but creep over it This shews clearly that the force of this Poyson is not in measure by the quantity but in the Nature by the quality thereof And even so the force of Sin consists not in the greatnesse of the subj●ct or object of it but in the poysonful Nature of it For that it is the breach of the Law violation of the Iustice and a provocation of the wrath of God and is a present poyson and damnation to Mens Souls therefore as the least poyson as poyson being deadly to the body is detested so the least sin as sin being mortal to the Soul is to be abhorred Our own Natural corruption the cause of Sin AS corruption and infection could not by the heat of the ayr ambient enter into our bodies if our bodies did not consist of such a Nature as hath in its self the causes of corruption No more could Sin which is a generall rot and corruption of the Soul enter into us through the allurements or provocation of outward things if our Souls had not first of themselves received that inward hurt by which their desire is made subject to Sin as the Womans desire was made subject to her Husband and as the Philosophers say the Matter to the Form The causes of Sin are to be ascribed to our own Concupiscence the root is from our own hearts It is confessed that Sathan may instill his poyson and kindle a Fire of evil desires in us yet it is our own Flesh that is the first Mover and our own Will which sets the Faculties of the Soul in combustion Death of the Soul more to be lamented then the death of the body ST Augustine confesseth That in his youth as many Wantons do he read that amorous discourse of Aeneas and Dido with great affection and when he came to the death of Dido he wept for pure compassion But O me miserum saith the good Father I ●ewailed miserable Man that I was the fabulous death of Dido forsaken of Aeneas and did not bewail the true death of my Soul forsaken of her Jesus Thus it is that many unhallowed tears are sacrificed to the Idols of our eyes which yet are as dry as Pumices in regard of our Souls We bewayl a body forsaken of the Soul and do not grieve for the Soul abandoned by God Hence we are to learn from every Corps that is buried what the daughters of Israel were to learn from Christ crucified Weep not for me but weep for your selves Luke 23. 28. not so much for the losse of your bodies as for the death of your immortal Souls Not to wait Gods good pleasure in times of Affliction very dangerous A Man that is unskilful in swimming having ventured past his depth and so in danger of drowning hastily and inconsiderately catcheth at what comes next to hand to save himself withall but it so happeneth that he oft layeth hold on sedgy weeds that do but intangle him and draw him deeper under water and there keep him down from ever getting up again till he be by that whereby he thought to save himself drown'd indeed Thus it is that whilest many through weaknesse of Faith and want of Patience are loath to wait Gods good pleasure and being desirous to be rid in all haste of the present Affliction they put their hand oft to such courses as procure fearful effects and use such sorry shifts for the relieving of themselves